to the men. The court of the women † was separated from that of the Gentiles by a low stone wall, or partition, of elegant construction, on which stood pillars at equal distances, with appropriate inscriptions, importing that no stranger should enter into the holy place. To this wall St. Paul evidently alludes in Ephes. ii, 13, 14. In this court was the treasury, over against which Christ sat, and beheld how the people threw their voluntary offerings into it for furnishing the victims and other things necessary for the temple service. Mark xii, 41; John viii, 20.

From the court of the women, which was on higher ground than that of the Gentiles, there was an ascent and so of fifteen steps into the inner or men's court; called, because it was appropriated for the male Israelites to worship in. In these two courts, termed the court of Israel, the people were praying, each apart by himself, while Zechariah was offering incense within the sanctuary, or holy place. Luke i, 10. It is generally supposed that it was in the court of Israel the king was obliged to read publicly the law every seventh year. Deut. xxxi, 10, 11.‡

Where it is said in the Gospels that our Lord taught in the temple, we are to understand the court of Israel, or of the congregation, where some say there was a synagogue, in which the law was read and expounded by the priests and Levites on the sabbath days and festivals: this was the place also where our Lord, when he was but twelve years of age, was found amongst the doctors. Christ as being not a priest of the tribe of Levi, was excluded by the law of Moses from entering into the sanctuary, where none but the priests were admitted, and likewise from entering into the holy of holies where the high priest only entered, and that but on one day in the year. See Rambach's Meditat. p. 116.

It was named the court of the women, not because none but women were allowed to enter into it, but because they were prohibited to advance farther.

Every seventh year was a sabbatical year, at which time the

Within the court of Israel was that of the priests, which was separated from it by a low wall, one cubit in height. This enclosure surrounded the altar of burnt offerings, and here the people brought their oblations and sacrifices. From this court there was an ascent of twelve steps to the temple properly so called, which, as it has been before observed, was divided into three parts, the portico, the sanctuary or holy place, and the Holy of Holies. The portico was adorned with splendid votive offerings, and here were suspended the spoils and trophies taken by Herod from the Arabians and others; and among the other valuables deposited here, was a massive golden table given by Pompey; and several golden vines of exquisite workmanship as well as of immense size; for Josephus relates, that there were clusters as tall as a man. This porch had a very large portal or gate, which instead of folding doors, was furnished with a costly Babylonian veil, of divers colours, that mystically denoted the universe. The holy place was separated from the Holy of Holies by a double veil, which is supposed to have been the veil that was rent in twain

people's minds being under a peculiar degree of solemnity, were
better disposed to hear and profit by the word of God. It is not
recorded that the command relative to a public reading of the law
It does not
every seven years had been regularly attended to.
appear that from the time mentioned in Josh. viii, 30, when this
public reading first took place, till the reign of Jehoshaphat,
(2 Chron. xvii, 7.) there was any public seventh year reading, a
period of five hundred and thirty years. The next seventh year
reading was not till the eighteenth year of the reign of Josiah,
(2 Chron. xxiv, 30.) a space of two hundred and eighty-two years.
Nor do we find any other publicly mentioned from this time, till
the return from the Babylonian captivity. Neh. viii, 2. Nor is
there any other on record from that time to the destruction of
Jerusalem by the Romans.

at our Saviour's crucifixion; thus emblematically pointing out that the separation between Jews and Gentiles was abolished, and that the privilege of the High Priest was communicated to all mankind, who might thenceforth have access to the throne of grace through the one great mediator, Jesus Christ. Heb. x, 19--22.*

The utensils and furniture for the temple service were similar to those of the tabernacle, only several of them were larger in proportion to the more spacious edifice to which they belonged. The Altar of burnt offering, which was in the court of Israel, within the court of the priests, upon which the morning and evening sacrifice and other oblations were offered, was built of rough and unhewn stones, (Exod. xx, 25,) according to the Talmudists thirty-two, but according to Josephus fifty cubits square, and ten high. The ascent to it was by a gentle rising without steps.

Magnificent as the rest of the sacred edifice was, it was much surpassed in splendour by the inner temple. Its appearance, according to Josephus, had every thing that could strike the mind, or astonish the sight; for it was covered on every side with plates of gold, so that when the sun rose upon it, it reflected so strong and

*In the temple were two vails, one of which hung before the door leading into the sanctuary, and the other before the door or opening into the holy of holies: these were made of azure, purple, and scarlet silk threads, curiously interwoven, and embroidered with flowers and cherubim. The latter of these vails is supposed to have been rent in twain at our Saviour's crucifixion. According to the testimony of the Jews, this vail was of strong texture, four fingers. thick, and thirty ells long: it was a masterly piece of art, lately' woven, (a new vail being hung up every year.) What a terror must this sudden and unexpected rent have struck into the priests, who, probably, were performing their sacred functions, since it was about the time of the evening sacrifice! See Rambach's Medita tions on the Sufferings of Christ, p.494.

dazzling an effulgence, that the eye of the spectator was obliged to turn away, being no more able to sustain its radiance than the splendour of the sun. To strangers who were approaching, it appeared at a distance like a mountain covered with snow; for where it was not decorated with plates of gold, it was extremely white and glistering, On the top it had sharp pointed spikes of gold, to prevent any bird from resting upon it, and polluting it. But, according to our blessed Lord's prediction, that "there shall not be left one stone upon another that shall not be thrown down," (Mark xiii, 2,) this most magnificent edifice was utterly destroyed by the Roman army under the command of Titus, A.D. 70, on the same month, and on the same day of the month, when Solomon's temple had been rased to the ground by the Babylonians!

Both the first and second temples were contemplated by the Jews with the highest reverence; of their affectionate regard for the first temple, and for Jerusalem, within whose walls it was built, there are frequent instances, in those Psalms which were composed during the Babylonian captivity; and of their profound veneration for the second temple, there are repeated examples in the New Testament.*

* The compiler of this descriptive sketch of the temple submits it to the reader's candour as far from being perfect; for there is no perfect or correct account of the temple extant. And there is a great variety of opinions concerning its structure, ornaments, &c.. as mentioned in the books of Kings and Chronicles, in Ezekiel, and in Josephus. Modern writers also, as Vilalpandus, Dr. Lightfoot, Dr. Prideaux, and Calmet, differ far from one another in their respective descriptions in several respects. The compiler has chiefly followed Josephus and Calmet, and for other particulars, refers the reader to Vilalpandus's Works, 3 vols, fol; Ludov. Capellus, in Bp. Walton's apparatus to his Polyglott; Dr. Light

V. Of the Synagogues.*

ALTHOUGH sacrifices could only be offered at the tabernacle or temple, yet it does not appear that the Jews were restricted to any particular place for the performance of other acts of religion. Hence the praises of Jehovah were sung and celebrated in the schools of the prophets, which the pious and devout Israelites seem to have frequented on sabbath-days and new moons, for the purpose of instruction, edification, and prayer. 1 Sam. x, 5--11; xix, 18-24; 2 Kings iv, 23.

It is not agreed amongst the learned when synagogues were first established: some say that they were not probably older than the return from the Babylonish captivity; while others, with Philo,† think them to have been originally instituted by Moses. And Godwin ‡ says it is probable that they were first erected when the tribes were settled in the land of promise: the tabernacle and the temple being too far distant to those who dwelt in remote parts of Canaan, and so they repaired to the synagogues to worship instead of the temple. It is certain they have been long in use,

foot's Temple, Works, vol. i, p. 1049, &c; Dr. Prideaux's Con. vol. i, p. 1, b. iii, under the year 534, p. 183, &c., 17th ed; Beausobre and L'Enfant, in Bp. Watson's Tracts, vol. iii, pp. 143-145; Jenning's Jewish Antiq. b. ii, c. 1; Godwin's Moses and Aaron, b. ii, c. 1; and Rev. T. H. Horne's Introd. vol. i, pp.41--47.

* The Greek word for synagogue, as well as the Hebrew, signifies in general any assembly, whether sacred or profane; but it was commonly used to denote a place of assembly for religious worship. + Philo Judæus de vita Mosis. lib. iii, p. 685.

Moses and Aaron, lib. ii, c. 2. See also Dr. Lightfoot's Works, vol, i, pp. 608, 609.